[12a - 25 lines; 12b - 39 lines]
1)[line 4]÷ï ñúåîäKEN STUMAH
(a)If a Zav (see Background to Nedarim 35:3) emits Zov only two times, he does not bring a Korban. If he emits Zov three times, whether it is emitted in one day or in two or three consecutive days, he has to bring a Korban (Kinei Zavin) after he becomes Tahor in order to enable him to eat Kodshim and enter the Beis ha'Mikdash.
(b)When a woman becomes Tehorah after being a Yoledes (a woman who gave birth; see Background to Nedarim 35:5) or a Zavah (see Background to Nedarim 35:4), she must bring a Korban (Kinei Yoldos or Kinei Zavos) to complete her purification process and to enable her to eat Kodshim and enter the Beis ha'Mikdash.
(c)The Korban brought by a Zav or a Zavah is two Torim (turtledoves) or two Bnei Yonah (common doves), one as an Olah and one as a Chatas. A pair of birds is known as a Ken (plural Kinim), which means "nest." A Ken Stumah is a pair of birds where the owner did not specify which bird is the Chatas and which is the Olah. In a Ken Mefureshes, the birds have been specified.
(d)The Korban brought by a Yoledes includes a male sheep as an Olah and a Tor or a Ben Yonah as a Chatas. If she could not afford a sheep, she brings a Ken, i.e. two Torim or two Bnei Yonah, one as an Olah and one as a Chatas.
(e)When a Metzora (see Background to Nazir 3:19) is healed from his Tzara'as and could not afford to buy all of the animals for the Korbanos with which he is obligated, he is called a poor Metzora. The poor Metzora brings two turtledoves or two common doves as his Olah and Chatas; however, a sheep is still brought as his Asham.
(f)An Olas ha'Of and a Chatas ha'Of were offered on the Mizbe'ach differently (e.g. the blood of the Olas ha'Of was pressed out above the Chut ha'Sikra (red line) that divided the Mizbe'ach in half, whereas the blood of the Chatas ha'Of was sprinkled below the Chut ha'Sikra). If one was offered in the manner prescribed for the other, it became Pasul. Therefore, the Kohen had to know which one he was offering.
2)[line 6]çèàåú äîúåúCHATA'OS HA'MESOS
There are five Chata'os that are put to death by locking them up without food until they die:
1.The offspring of a Chatas
2.The Temurah (see Background to Yoma 50:10) of a Chatas
3.A Chatas, the owner of which has died
4.A Chatas of a sheep or goat that became a year old (and is therefore invalid as a Korban Chatas), the owner of which brought a different Chatas to atone for his sins
5.A Chatas that was lost and was later found with a Mum, the owner of which brought a different Chatas to atone for his sins (Temurah 21b)
3)[line 7]÷ï îôåøùúKEN MEFURESHES
See above, entry #1.
4)[line 10]÷àîéðà àðà àùäKA'AMINA ANA ISHAH- I was talking about a woman
5)[line 10]ãìà ðééãàD'LO NAIDA- (lit. who does not move) who is in the Halachic category of "Kavu'ah," in which the Halachah is "Kol ha'Kavu'ah k'Mechetzah Al Mechetzah Dami," where the Halachah is stringent, as opposed to the birds of all Kinim, which follow the Halachah of "Kol d'Parish, me'Ruba ka'Parish," where the Halachah is lenient (see Background to Kesuvos 15:6)
6)[line 12]àéîåø áùå÷à àùëç å÷ãéùEIMUR B'SHUKA ASHKACH V'KIDESH- we may say that he (lit. found her and) betrothed her in the marketplace (not a place of Kevi'us)
7)[line 13]äãøà ìðéçåúàHADRA L'NICHUSA- (lit. she goes back to her state of rest) she goes back to her previous Halachic status of Kevi'us
8)[line 18]ãáääéà ùòúà ã÷à''ì äåä ðñéáï ìâáøéDEB'HAHI SHA'ATA DEKA'AMAR LEI HAVAH (NESIVAN) [NESIVA] (L'GAVREI) [L'GAVRA]- since at the time that he told him (the agent) [to betroth a woman for him], she was married
12b----------------------------------------12b
9)[line 1]àé îùëçðà ãäåé ðæéøIY MASHKACHNA D'HAVEI NAZIR- if it should happen that he becomes a Nazir
10)[line 8]äôø ìäHEFER LAH (HAFARAS NEDARIM - Annulling vows)
(a)A man has the right to annul certain vows of his wife and his young daughter, as the Torah states in Bamidbar 30:6, 9, 13-14. He accomplishes this by stating, on the day that he hears the vow, "Mufar Lach" ("[the vow] is annulled"). There is an argument among the Tana'im whether the vow must be annulled before nightfall on the day the husband/father heard it, or before 24 hours pass from when he heard it (Nedarim 77a); the former is the Halachic opinion.
(b)A father may annul his daughter's vows while she is young, starting from the age at which her vows are valid (11 years old) until she becomes a Bogeres (six months after she becomes a Na'arah by growing two pubic hairs). If the father marries her off before she becomes a Bogeres, during the period of Eirusin both the father and the husband, or "Arus," must annul the vows in order for the annulment to be effective. After the consummation of the marriage through Nisu'in, the husband may annul the vows by himself. The father no longer has rights over her vows after her marriage, even if she is divorced before becoming a Bogeres.
(c)Nobody may annul the vows of a woman if she is an unmarried Bogeres, or if she is an unmarried Na'arah who was once married or who has no father. Instead, her Nedarim must be revoked through Hataras Nedarim (see Background to Nedarim 20:1).
(d)If the father or husband is "Mekayem" the vow even before the day is over (i.e. he upholds or endorses the vow; this is also referred to as "Kiyum" or "Hakamah") by stating "[the vow] is endorsed", he can no longer be Mefer the vow. His wife or daughter must abide by her vow. (There is a disagreement among the Poskim as to whether the wife or daughter can remove the Neder through Hataras Nedarim after Hakamah, see Insights to Nedarim 69:1:a:1.)
11)[line 23]øúçðàRASCHANA- I will be easily agitated and brought to anger [and will as such not be able to annul vows]
12)[line 23]îéèøéãðàMITRIDANA- I will be busy or preoccupied [and will as such not be able to annul vows]
13)[line 37]èåîèåíTUMTUM
A Tumtum is a person whose genitals are covered with skin so that we do not know if he is a male or a female.
14)[line 37]åàðãøåâéðåñANDROGINUS
An Androginus is a hermaphrodite, a person with both male and female reproductive organs. There is a Machlokes as to whether an Androginus is a male, a female, or a new gender.